{"id":50841,"date":"2024-02-15T01:24:52","date_gmt":"2024-02-14T22:24:52","guid":{"rendered":"https:\/\/imgazete.tr\/yalova-cinarcik\/?p=50841"},"modified":"2024-02-15T01:24:52","modified_gmt":"2024-02-14T22:24:52","slug":"kocasini-askere-ugurlayan-kadinlar","status":"publish","type":"post","link":"https:\/\/imgazete.tr\/yalova-cinarcik\/imgazete\/kocasini-askere-ugurlayan-kadinlar\/","title":{"rendered":"Kocas\u0131n\u0131 Askere U\u011furlayan Kad\u0131nlar"},"content":{"rendered":"
C. Kocas\u0131n\u0131 Askere U\u011furlayan Kad\u0131nlar<\/p>\n

<\/strong><\/strong><\/p>\n

Halk bilimci Ali Osman \u00d6zt\u00fcrk, \u201cEvrensel Bir Balad Ki\u015fisi Zalim (Kay\u0131n) Baba\u201d ba\u015fl\u0131kl\u0131 yaz\u0131s\u0131nda bir Almanca balad ile bir T\u00fcrk\u00e7e t\u00fcrk\u00fcy\u00fc \u201czalim kay\u0131nbaba\u201d tipini ele alarak ensest temas\u0131 ba\u011flam\u0131nda incelemektedir. \u00d6zt\u00fcrk, \u201cbalad\u201d\u0131n \u201chik\u00e2yeli t\u00fcrk\u00fc\u201d olarak anla\u015f\u0131ld\u0131\u011f\u0131n\u0131, ana \u00f6zelli\u011finin de anlat\u0131lan olay oldu\u011funu belirtmektedir. \u00d6zt\u00fcrk, belli s\u00f6z kal\u0131plar\u0131 kullan\u0131larak olu\u015fturulan halk balad\u0131n\u0131 \u201ci\u00e7erik a\u00e7\u0131s\u0131ndan \u201eepik\u201f, d\u0131\u015f yap\u0131 bak\u0131m\u0131ndan \u201elirik\u201f, anlat\u0131m bi\u00e7imi a\u00e7\u0131s\u0131ndan da \u201edramatik\u201d olarak nitelendirmektedir (101).<\/div>\n
\u00d6zt\u00fcrk, balad varyantlar\u0131ndan yola \u00e7\u0131karak tip benzerliklerinin tespit edilmesinin gereklili\u011fini belirtmektedir:<\/p>\n
[B]ir yandan balad\u0131n de\u011fi\u015febilirli\u011fi, di\u011fer yandan da yap\u0131s\u0131ndaki balladesk unsurlar\u0131n de\u011fi\u015fmezli\u011fi a\u00e7\u0131s\u0131ndan bak\u0131l\u0131nca varyantlar, ayn\u0131 zamanda t\u00fcr\u00fcn gereklerini i\u00e7eren ideal bir form (Zielform) etraf\u0131nda<\/div>\n
dolanmaktad\u0131r. \u0130\u015fte, kuramsal olarak var kabul edilen ve aralar\u0131nda genetik ili\u015fki tespit ya da tahmin edilen bir\u00e7ok varyant\u0131n ait oldu\u011fu bu balad \u00e7ekirde\u011fine balad ara\u015ft\u0131rmalar\u0131 \u201etip\u201f ad\u0131n\u0131 vermektedir.
\n\u201eTip\u201f benzerliklerinin ya da \u00f6zde\u015fli\u011finin tespit edilmesi belli bir dereceye kadar s\u00fcbjektif olmakla birlikte, malzemenin bilimsel y\u00f6nden de\u011ferlendirilmesi bak\u0131m\u0131ndan gereklidir. (102)<\/div>\n
\u00d6zt\u00fcrk, tipe ait varyantlar\u0131n yay\u0131lma sahas\u0131n\u0131n s\u0131n\u0131rl\u0131 olmad\u0131\u011f\u0131na dikkat \u00e7ekmekte ve zalim (kay\u0131n)baba tipini ele alarak kar\u015f\u0131la\u015ft\u0131rmal\u0131 bir \u00e7al\u0131\u015fma yapmaktad\u0131r. Bu b\u00f6l\u00fcm\u00fcn temelini de \u00d6zt\u00fcrk\u201f\u00fcn nitelendirmesiyle \u201czalim (kay\u0131n)baba\u201d tipi olu\u015fturmaktad\u0131r.<\/div>\n
Alman halk bilimci Erich Seeman, belirleyici motiflere g\u00f6re baladlar\u0131 \u00fc\u00e7 t\u00fcre ay\u0131rm\u0131\u015ft\u0131r:<\/p>\n

1. do\u011fa \u00fcst\u00fc, mitolojik vb. konular\u0131yla \u201cdie numinose Ballade\u201d, <\/strong>
\n2. tarih konular\u0131yla \u201cHeldenballaden\u201d ve 3. olarak en geni\u015f grubu olu\u015fturan \u201cnovellistische<\/strong><\/div>\n

Ballade\u201d. <\/strong>
\n3. t\u00fcre a\u015fk, ka\u00e7\u0131rma, aile facialar\u0131, \u00e7ocuk katli, ensest, ba\u015ftan \u00e7\u0131karma ve h\u0131rs\u0131zl\u0131k gibi konular girmektedir (aktaran \u00d6zt\u00fcrk 102). \u00d6zt\u00fcrk, \u00fc\u00e7\u00fcnc\u00fc t\u00fcre d\u00e2hil edilen Almanca ve T\u00fcrk\u00e7e iki anonim balad\u0131 kar\u015f\u0131la\u015ft\u0131rarak ensest temas\u0131n\u0131n balad metinlerine nas\u0131l yans\u0131d\u0131\u011f\u0131n\u0131 ortaya koymaktad\u0131r.<\/strong><\/div>\n
\n\u0130ki metinde de ayn\u0131 ana motif g\u00f6r\u00fclmektedir. Vatan\u0131 i\u00e7in askerli\u011fe giden o\u011ful, kar\u0131s\u0131n\u0131 babas\u0131na emanet eder ve o\u011flunun yoklu\u011funu f\u0131rsat bilen baba, gelinine g\u00f6z koyar. Metinlerdeki di\u011fer motifler de\u011fi\u015fkendir. \u00d6rne\u011fin Almanca baladda kay\u0131nbaba, gelinini \u00f6ld\u00fcr\u00fcrken T\u00fcrk\u00e7e baladda b\u00f6yle bir durum s\u00f6z konusu de\u011fildir.<\/div>\n
T\u00fcrk\u00e7e baladda o\u011ful, askerlikten evine d\u00f6nd\u00fc\u011f\u00fcnde babas\u0131n\u0131n kar\u0131s\u0131n\u0131 kendisine e\u015f olarak ald\u0131\u011f\u0131n\u0131 \u00f6\u011frenmektedir. O\u011ful, babas\u0131n\u0131n neden b\u00f6yle bir \u015fey yapt\u0131\u011f\u0131n\u0131 bilmek ister:<\/div>\n
\u00c7antam\u0131 ku\u015fand\u0131m asker mi sand\u0131n?<\/strong><\/div>\n
\u00c7ekilen bayra\u011f\u0131 d\u00fc\u011f\u00fcn m\u00fc sand\u0131n?<\/strong><\/div>\n
Askere gideni \u00f6l\u00fcm\u00fc sand\u0131n?<\/strong><\/div>\n
Zalim baba nas\u0131l ald\u0131n gelini? (\u00d6zt\u00fcrk 106)<\/strong><\/div>\n
Baba, gelinini e\u015f olarak almas\u0131n\u0131 me\u015frula\u015ft\u0131rarak o\u011fluna cevap verir:<\/strong><\/div>\n
Bir emir geldi \u00f6ld\u00fc dediler<\/strong><\/div>\n
K\u00fcnyas\u0131 \u015fubeye geldi dediler<\/strong><\/div>\n
Elalmas\u0131n diye ben ald\u0131m, o\u011flum<\/strong><\/div>\n
Ak g\u00f6\u011fs\u00fcn \u00fcst\u00fcne ben kondum o\u011flum (\u00d6zt\u00fcrk 106)<\/strong><\/div>\n
<\/div>\n
O\u011flunun babas\u0131na verdi\u011fi yan\u0131t, o\u011flun bu durumu kabullenmedi\u011finin ve baban\u0131n yapt\u0131\u011f\u0131 a\u00e7\u0131klamalarda hakl\u0131 bir gerek\u00e7esinin olmad\u0131\u011f\u0131n\u0131n g\u00f6stergesidir:<\/div>\n
P\u0131nar\u0131n ba\u015f\u0131nda \u00e7\u0131ks\u0131n o tursun<\/strong><\/div>\n
G\u00f6ren yi\u011fitlerin akl\u0131 yitsin<\/strong><\/div>\n
Babam sen almas\u0131n eller g\u00f6t\u00fcrs\u00fcn<\/strong><\/div>\n
Zalim baba nas\u0131l ald\u0131n gelini? (\u00d6zt\u00fcrk 106)<\/strong><\/div>\n
Bu baladda gelinin arka planda kald\u0131\u011f\u0131, ona \u00e7ok fazla s\u00f6z hakk\u0131 tan\u0131nmad\u0131\u011f\u0131 g\u00f6r\u00fclmektedir. Gelin sadece bir d\u00f6rtl\u00fckte asker kocas\u0131na su\u00e7suz oldu\u011funu, babas\u0131n\u0131n elinden kurtulamad\u0131\u011f\u0131n\u0131 s\u00f6yler:<\/div>\n
Kar\u015f\u0131dan kar\u015f\u0131ya at\u0131lamad\u0131m<\/strong><\/div>\n
K\u0131r\u0131ld\u0131 terazim tart\u0131lamad\u0131m<\/strong><\/div>\n
Kah\u0131rl\u0131 kah\u0131rl\u0131 s\u00f6ylersin asker<\/strong><\/div>\n
Babay\u0131n elinden kurtulamad\u0131m (\u00d6zt\u00fcrk 106)<\/p>\n

<\/strong><\/div>\n

Baba, bu kez gelini k\u00f6t\u00fclemeye ba\u015flar:<\/em><\/p>\n

<\/strong><\/div>\n

P\u0131nar\u0131n ba\u015f\u0131na \u00e7\u0131k<\/strong><\/div>\n
ar oturur<\/strong><\/div>\n
G\u00f6ren yi\u011fitlerin akl\u0131 yitirir<\/strong><\/div>\n
O\u011flum ben almasam eller g\u00f6t\u00fcr\u00fcr (\u00d6zt\u00fcrk 106)<\/strong><\/div>\n
O\u011ful, babas\u0131n\u0131n bu s\u00f6zlerine ald\u0131rmaz ve kar\u0131s\u0131 ne yaparsa yaps\u0131n, babas\u0131n\u0131n yine de onunla evlenmemesini ye\u011fledi\u011fini s\u00f6yler. O\u011ful, kar\u0131s\u0131n\u0131n babas\u0131yla evlenmi\u015f olmas\u0131ndansa onu ellerin g\u00f6t\u00fcrmesine bile raz\u0131 olmaktad\u0131r.<\/div>\n
\u00dc\u00e7\u00fcnc\u00fc ki\u015fi anlat\u0131m\u0131yla dile getirilen Alman balad\u0131nda do\u011frudan konu\u015fma, gelinle o\u011fla verilirken katil olan ve gelinine g\u00f6z koyan babaya konu\u015fma hakk\u0131 tan\u0131nm\u0131yor. \u00d6zt\u00fcrk, babaya konu\u015fma hakk\u0131 tan\u0131nmamas\u0131n\u0131 \u201c<\/div>\n
[onun] kendisine emanet edilen insan\u0131 tuza\u011fa d\u00fc\u015f\u00fcren bir ki\u015fi olarak de\u011fil de, sanki bu daha \u00e7ok \u201eemanete h\u0131yanet\u201f sorunsal\u0131n\u0131 temsil eden biri kimli\u011finde ele [al\u0131nmas\u0131na]\u201d ba\u011flamaktad\u0131r (105).
\nBuna kar\u015f\u0131l\u0131k T\u00fcrk\u00e7e baladda, babaya s\u00f6z hakk\u0131 tan\u0131nmakta ve balad daha \u00e7ok baba ile o\u011ful aras\u0131nda ge\u00e7en diyaloglardan olu\u015fmaktad\u0131r. Dolay\u0131s\u0131yla kay\u0131nbaba-gelin ensestinin kay\u0131nbaba ile gelin aras\u0131nda de\u011fil, baba ile o\u011ful aras\u0131nda bir gerilime yol a\u00e7t\u0131\u011f\u0131 g\u00f6r\u00fclmektedir.<\/div>\n
\u0130ncelenen T\u00fcrk\u00e7e balad\u0131n sonunda baba cezaland\u0131r\u0131lmamakla birlikte ilah\u00ee adalet taraf\u0131ndan cezaland\u0131r\u0131lmas\u0131 iste\u011fi dile getirilmektedir:<\/div>\n
Babam babam dedim ayr\u0131ld\u0131m senden<\/strong><\/div>\n
Babam sen bulas\u0131n datl\u0131 can\u0131ndan<\/strong><\/div>\n
Yar\u0131n mah\u015fer g\u00fcn\u00fc hak divan\u0131ndan<\/strong><\/div>\n
Sorguya suale \u00e7ekilin bir g\u00fcn (\u00d6zt\u00fcrk 106)<\/strong><\/div>\n<\/div>\n
\n
\u00d6zt\u00fcrk iki balad\u0131n da \u201csava\u015f dolay\u0131s\u0131yla evinden ayr\u0131lma zorunlulu\u011fu ve bu zorunluluk sonucu geli\u015fen aile dram\u0131\u201dndan s\u00f6z etti\u011fini ancak sorunu ele al\u0131\u015f bi\u00e7imlerinin farkl\u0131 oldu\u011funu belirtmektedir. T\u00fcrk\u00e7e baladda ana sorun dramatize edilerek ilgili ki\u015filer kar\u015f\u0131l\u0131kl\u0131 s\u00f6yle\u015ftirilmi\u015fken Almanca baladda ilgili ki\u015filer kar\u015f\u0131 kar\u015f\u0131ya getirilmemi\u015f, soruna dikkat \u00e7ekilerek olay \u00f6yk\u00fcle\u015ftirilmi\u015ftir (\u00d6zt\u00fcrk 109).<\/div>\n<\/div>\n
\n
\u00d6zt\u00fcrk iki balad\u0131n da \u201csava\u015f dolay\u0131s\u0131yla evinden ayr\u0131lma zorunlulu\u011fu ve bu zorunluluk sonucu geli\u015fen aile dram\u0131\u201dndan s\u00f6z etti\u011fini ancak sorunu ele al\u0131\u015f bi\u00e7imlerinin farkl\u0131 oldu\u011funu belirtmektedir. T\u00fcrk\u00e7e baladda ana sorun dramatize edilerek ilgili ki\u015filer kar\u015f\u0131l\u0131kl\u0131 s\u00f6yle\u015ftirilmi\u015fken Almanca baladda ilgili ki\u015filer kar\u015f\u0131<\/div>\n
kar\u015f\u0131ya getirilmemi\u015f, soruna dikkat \u00e7ekilerek olay \u00f6yk\u00fcle\u015ftirilmi\u015ftir (\u00d6zt\u00fcrk 109).<\/p>\n
Kaleden kaleye at\u0131lamad\u0131m,<\/strong><\/div>\n
K\u0131r\u0131ld\u0131 kanad\u0131m tart\u0131lamad\u0131m (159)<\/strong><\/div>\n
K\u00f6se, bu bozlakla ilgili k\u0131sa bir de\u011ferlendirmede bulunmaktad\u0131r: \u201cNitekim Yusuf \u00f6ld\u00fc haberinin gelmesi \u00fczerine kar\u0131s\u0131yla evlenen babas\u0131na \u201eyan\u0131ndaki kad\u0131n\u0131n, kendi kar\u0131s\u0131 oldu\u011funu\u201f belirten bir d\u00f6rtl\u00fck s\u00f6ylemekle yetinir. Olayda iyi ya da k\u00f6t\u00fc bir sonu\u00e7, belirtilmemektedir\u201d (160). Ancak d\u00f6rtl\u00fckten sonra gelen \u201cKaleden kaleye at\u0131lamad\u0131m \/ K\u0131r\u0131ld\u0131 kanad\u0131m tart\u0131lamad\u0131m\u201d dizelerinde s\u00f6yleye<\/div>\n
nin duygular\u0131 ifade edilmektedir. At\u0131lmak s\u00f6zc\u00fc\u011f\u00fc, Yusuf\u201fun askerli\u011fi ile ili\u015fkilendirildi\u011finde sald\u0131rmak,<\/div>\n
h\u00fccum etmek anlam\u0131yla ele al\u0131nmal\u0131d\u0131r. \u0130kinci dizedeki tart\u0131lmak s\u00f6zc\u00fc\u011f\u00fc de mecaz anlam\u0131yla d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde kendini tartmak, bir \u015feyin b\u00fct\u00fcn sonu\u00e7lar\u0131n\u0131 d\u00fc\u015f\u00fcnmek, hesap etmek demektir. Kanad\u0131 k\u0131r\u0131lmak deyimi ise genelde kolu kanad\u0131 k\u0131r\u0131lmak bi\u00e7iminde kullan\u0131lmakta ve bir \u015fey yapamayacak duruma gelmeyi, \u00e7aresiz kalmay\u0131 ifade etmektedir. Bozlaktaki iki dize bu \u015fekilde d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde Yusuf\u201fun, kar\u0131s\u0131yla babas\u0131n\u0131n evlendi\u011fi haberini askerdeyken ald\u0131\u011f\u0131 d\u00fc\u015f\u00fcn\u00fclebilir. Haberi alan Yusuf \u00e7aresiz kalm\u0131\u015f, ne yapaca\u011f\u0131n\u0131 bilememi\u015ftir, \u00f6yle ki kaleden kaleye sald\u0131r\u0131ya ge\u00e7ememi\u015f, askerlik g\u00f6revini yerine getirememi\u015ftir. Dolay\u0131s\u0131yla olayda iyi ya da k\u00f6t\u00fc sonu\u00e7 belirtil medi\u011fini s\u00f6ylemek yanl\u0131\u015f olacakt\u0131r.<\/div>\n
Sar\u0131 bu\u011fday-dar\u0131 ve gelin-kar\u0131 analojisi incelendi\u011finde gelin ve kar\u0131 (e\u015f) terimlerinin halk aras\u0131nda ne ifade etti\u011fi ortaya konacakt\u0131r. Dar\u0131, bu\u011fdaygillerden bir bitkinin bu\u011fday yerine besin olarak kullan\u0131lan tohumudur. Sar\u0131 bu\u011fday ve sar\u0131 dar\u0131n\u0131n renk ve bi\u00e7im olarak benzerli\u011fi d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde birbiriyle kar\u0131\u015ft\u0131r\u0131lmas\u0131 muhtemeldir. Yine de burada bu iki bitkinin tercih edilmesi sadece bu sebepten de\u011fildir. Bu\u011fday ve dar\u0131 toprak, \u00fcretim ve bereketle ili\u015fkilendirilmelidir. Anne arketipi de do\u011furan, bak\u0131p b\u00fcy\u00fcten, bereket ve besin sa\u011flayan \u201cannelik\u201d \u00f6zellikleri ile ilgilidir (D\u00f6rt Arketip 22). Bu noktada kad\u0131n\u0131n \u00fcreten ya da do\u011furan \u201canne\u201d kimli\u011fi \u00f6n plana \u00e7\u0131kar\u0131lmaktad\u0131r.<\/div>\n
Kay\u0131nbaba-gelin ensestinin anlat\u0131ld\u0131\u011f\u0131 t\u00fcrk\u00fclerden biri de \u201cAll\u0131 Gelinim\u201d t\u00fcrk\u00fcs\u00fcd\u00fcr. \u0130brahim Ethem Ya\u011fc\u0131<\/div>\n
taraf\u0131n dan, Mar\u00e7al da\u011f\u0131 Y\u00f6r\u00fcklerinden derlenen t\u00fcrk\u00fc Mu\u011fla ve \u00e7evresindeki k\u00f6ylerde az bilinen t\u00fcrk\u00fclerdendir:<\/div>\n
P\u0131nar\u0131n ba\u015f\u0131nda s\u00f6ylenen s\u00f6zler<\/strong><\/div>\n
Baba sende yok mu utan\u0131r y\u00fczler<\/strong><\/div>\n
\u0130nsan evlad\u0131n yolunu <\/strong>mu g\u00f6zler<\/strong><\/div>\n
Gelinim gelinim all\u0131 gelinim (2)<\/p>\n

<\/strong><\/div>\n

Ambardaki bu\u011fdaylar\u0131 dar\u0131 m\u0131 sand\u0131n<\/strong><\/div>\n
Baba bu all\u0131 gelini gar\u0131n m\u0131 sand\u0131n<\/strong><\/div>\n
Gah\u0131rl\u0131 gah\u0131rl\u0131 s\u00f6ylenme aslan o\u011flum<\/strong><\/div>\n
Deyus buban\u0131n elinden gurtulamazs\u0131n<\/strong><\/div>\n
<\/div>\n
\n
T\u00fcrk\u00fcn\u00fcn yer ald\u0131\u011f\u0131 \u0130nternet sayfas\u0131nda t\u00fcrk\u00fcn\u00fcn konusu ile ilgili \u015funlar yaz\u0131l\u0131d\u0131r: \u201cGen\u00e7 bir gelinin, kay\u0131nbabas\u0131 taraf\u0131ndan s\u0131k\u0131\u015ft\u0131r\u0131lmas\u0131 sonras\u0131 ya\u015fanan ac\u0131kl\u0131 bir olaydan do\u011fdu\u011fu rivayet edilmi\u015ftir.
\nKay\u0131nbabas\u0131, o\u011flunun askere gitmesinden yararlanarak, gelinine ahlak d\u0131\u015f\u0131 tekliflerde bulunur. Gelin, psikolojik bunal\u0131ma girer, derdini kimseyle payla\u015famaz ve tar\u0131m ilac\u0131 i\u00e7erek intihar eder\u201d.<\/div>\n<\/div>\n
T\u00fcrk\u00fcdeki ilk d\u00f6rtl\u00fck askere giden o\u011ful taraf\u0131ndan s\u00f6ylenmi\u015ftir. O\u011ful, bu d\u00f6rtl\u00fckte babas\u0131na \u201c Baba sende yok mu utan\u0131r y\u00fczler\u201d diye seslenmektedir. \u0130kinci d\u00f6rtl\u00fckteki ilk iki dize o\u011flun, son iki dize baban\u0131n a\u011fz\u0131<\/div>\n
ndan s\u00f6ylenmi\u015ftir. Ensest \u201cBaba bu all\u0131 gelini gar\u0131n m\u0131 sand\u0131n\u201d dizesinde kendini a\u00e7\u0131k\u00e7a g\u00f6stermektedir.<\/div>\n
\u00dc\u00e7\u00fcnc\u00fc a\u011f\u0131zdan \u00fcretilen bu t\u00fcrk\u00fcde baba, o\u011flunu \u201caslan\u201d olarak y\u00fcceltirken kendini \u201cdeyus\u201d diyerek olumsuzlamaktad\u0131r:<\/div>\n
\u201cGah\u0131rl\u0131 gah\u0131rl\u0131 s\u00f6ylenme aslan o\u011flum<\/strong><\/div>\n
Deyus buban\u0131n elinden gurtulamazs\u0131n\u201d<\/strong><\/div>\n
T\u00fcrk\u00fcdeki \u201call\u0131 gelin\u201d ifadesi \u201cal\u201d s\u00f6zc\u00fc\u011f\u00fcn\u00fcn g\u00f6ndermeleriyle birlikte d\u00fc\u015f\u00fcn\u00fclmelidir. \u201cAll\u0131 gelin\u201d, al rengin gelinli\u011fin ve duva\u011f\u0131n rengiyle ilgili olmas\u0131ndan dolay\u0131 yeni evlenmi\u015f gelin anlam\u0131na gelmektedir.
\nAl s\u00f6zc\u00fc\u011f\u00fc, \u201cg\u00f6z al\u0131c\u0131l\u0131k, dikkat \u00e7ekicilik\u201d (Bayraktar 149-150) anlam\u0131yla okundu\u011funda kay\u0131nbaban\u0131n,<\/div>\n
gelinine duydu\u011fu ilgiyi gelinin \u00e7ekicili\u011fiyle a\u00e7\u0131klamak m\u00fcmk\u00fcnd\u00fcr. Ayr\u0131ca k\u0131rm\u0131z\u0131 renk, \u201ceril hareket ilkesini, ate\u015fi, h\u00fck\u00fcmdarl\u0131\u011f\u0131, a\u015fk\u0131, hazz\u0131, gelin ve evlilikle ilgili birtak\u0131m hususlar\u0131 ifade eder\u201d (\u00c7oruhlu 186). K\u0131rm\u0131z\u0131, g\u00fc\u00e7 ve iktidar ili\u015fkisi i\u00e7erisinde d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde gen\u00e7, taze ve g\u00f6z al\u0131c\u0131 bir gelinle birlikte olman\u0131n erke\u011fin iktidar\u0131n\u0131n da bir simgesi oldu\u011funu s\u00f6ylemek yanl\u0131\u015f olmayacakt\u0131r.<\/div>\n
\u201cMerzifonda \u00d6z Gelinine G\u00f6z Koyupta Asker Evl\u00e2d\u0131n\u0131 \u00f6ld\u00fcren Katil Baban\u0131n Destan\u0131\u201dnda yeni evli geliniyle birlikte olan kay\u0131nbaban\u0131n askerden izne gelen o\u011flu R\u0131za\u201fy\u0131 \u00f6ld\u00fcrmesi anlat\u0131lmaktad\u0131r. R\u0131za\u201fn\u0131n a\u011fz\u0131ndan olay \u015fu \u015fekilde destanla\u015ft\u0131r\u0131lmaktad\u0131r:<\/div>\n
\n
\n
Askerden yeni geldim izine<\/strong><\/div>\n
Babam bakmaz oldu y\u00fcz\u00fcme<\/strong><\/div>\n
Babam aray\u0131 d\u00fczm\u00fc\u015f \u00f6z gelin ile<\/strong><\/div>\n
Namus i\u00e7in k\u0131yd\u0131 benim can\u0131ma<\/p>\n

<\/strong><\/div>\n

Dinleyin karde\u015fler b\u00f6yle olur mu<\/strong><\/div>\n
Geline g\u00f6z koyupta evlat \u00f6l\u00fcm\u00fc<\/strong><\/div>\n
Bir tane yavru yetim kal\u0131r m\u0131<\/strong><\/div>\n<\/div>\n<\/div>\n
\n
\n
Genciken beni vurdu anneler (\u00c2\u015f\u0131k \u0130brahim 1)<\/strong><\/div>\n<\/div>\n<\/div>\n
Asker R\u0131za\u201fn\u0131n a\u011fz\u0131ndan yaz\u0131lan bu destanda ne gelinin ne de kay\u0131nbaban\u0131n do\u011frudan konu\u015fmas\u0131na yer verilmi\u015ftir. Hem gelinine g\u00f6z koydu\u011fu, hem de o\u011flunu \u00f6ld\u00fcrd\u00fc\u011f\u00fc i\u00e7in babaya s\u00f6z hakk\u0131 verilmemesi anla\u015f\u0131labilir, ancak ya\u015fanan olaylarla ilgili gelinin d\u00fc\u015f\u00fcncelerinden ve duygular\u0131ndan s\u00f6z edilmemesi dikkat \u00e7ekicidir. G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi burada baba, o\u011flunun a\u011fz\u0131ndan \u201cs\u00fct\u00fc bozuk\u201d olarak nitelendiriliyor. Ayr\u0131ca babas\u0131na lanet (nalet) edip \u201cbeni vuran baban\u0131n g\u00fclmesin y\u00fcz\u00fc\u201d (\u00c2\u015f\u0131k \u0130brahim 1) diyen R\u0131za, kar\u0131s\u0131yla ilgili ne olumlu ne de olumsuz hi\u00e7bir yorumda bulunmuyor. Sadece \u201c\u0130zin ald\u0131m da geri d\u00f6nd\u00fcm \/ S<\/div>\n
evim yarimin halini peri\u015fan g\u00f6rd\u00fcm\u201d (\u00c2\u015f\u0131k \u0130brahim 1) diyerek kad\u0131n\u0131n nas\u0131l g\u00f6r\u00fcnd\u00fc\u011f\u00fcn\u00fc ifade ediyor. Bu<\/div>\n
noktada kay\u0131nbaba-gelin ensestinde \u00f6zne konumunda baba ve o\u011flun yer ald\u0131\u011f\u0131n\u0131 s\u00f6ylemek yanl\u0131\u015f olmayacakt\u0131r. Ensest ma\u011fduru olarak nesnele\u015fen kad\u0131n hem R\u0131za\u201fn\u0131n kar\u0131s\u0131, hem kay\u0131nbaban\u0131n gelini ve kar\u0131s\u0131 olarak destan\u0131n as\u0131l \u00f6znesi olmas\u0131 gerekirken ikinci kez nesnele\u015ftirilir. Destan boyunca \u201cgelin\u201d s\u00f6zc\u00fc\u011f\u00fcyle an\u0131lan kad\u0131n\u0131n sadece ad\u0131 vard\u0131r, kad\u0131na dair hi\u00e7bir duygu ve d\u00fc\u015f\u00fcnceye ise metinde yer<\/div>\n
verilmemi\u015ftir.<\/div>\n
O\u011ful, genel olarak her d\u00f6rtl\u00fc\u011f\u00fcn sonunda hedef ald\u0131\u011f\u0131 dinleyici ve okur kitlesi olan \u201canneler\u201de seslenmektedir:
\n\u201cGenciken beni vurdu anneler\u201d (\u00c2\u015f\u0131k \u0130brahim1). R\u0131za bir tek yavrusunu ba\u015fucunda a\u011flayan annesine emanet etmekte ancak \u00f6l\u00fcm\u00fcnden sonra kar\u0131s\u0131n\u0131n ba\u015f\u0131na ne geldi\u011finden ve kar\u0131s\u0131n\u0131n neler ya\u015fad\u0131\u011f\u0131ndan s\u00f6z edilmemektedir.<\/div>\n
\n
\n
\u201cAskere giden o\u011flunun kar\u0131s\u0131na g\u00f6z koyan ya da kar\u0131s\u0131yla evlenen baba\u201d tipinin yer ald\u0131\u011f\u0131 anlat\u0131larda kad\u0131n\u0131n, askerli\u011fe giden kocas\u0131n\u0131n yoklu\u011funda namusunu koruyamad\u0131\u011f\u0131 ya da namusunun korunmad\u0131\u011f\u0131 d\u00fc\u015f\u00fcn\u00fclmektedir. O\u011flunun evden gitmesiyle birlikte baba, ev i\u00e7indeki erki elinde tutmaya ba\u015flar. Gelinin,<\/div>\n<\/div>\n<\/div>\n
\n
kocas\u0131n\u0131n yoklu\u011funda ev i\u00e7inde g\u00fcvenebilece\u011fi tek erkek kay\u0131nbabas\u0131, o\u011flun da kar\u0131s\u0131n\u0131 emanet edebilece\u011fi tek erkek babas\u0131d\u0131r. Ancak \u201cGelinine g\u00f6z diken Baban\u0131n Destan\u0131\u201dnda g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi kad\u0131n, kocas\u0131n\u0131n uzun s\u00fcren yoklu\u011funda kay\u0131nbabas\u0131n\u0131n cinsel istismar\u0131na maruz kalm\u0131\u015ft\u0131r. Bu noktada iki erkek aras\u0131ndaki erk m\u00fccadelesi kad\u0131n ve kad\u0131n\u0131n namusu \u00fczerinden s\u00fcrd\u00fcr\u00fclmektedir. \u00d6yle ki \u00e2\u015f\u0131k, \u201cGelinine g\u00f6z diken Baban\u0131n Destan\u0131\u201dnda askere giden o\u011flun a\u011fz\u0131ndan, namus konusunda kimseye g\u00fcvenilmemesi gerekti\u011fi mesaj\u0131n\u0131 da iletmektedir:<\/div>\n<\/div>\n
Babalara g\u00fcvenip izine gelmeyin<\/strong><\/div>\n
Askerlik etmeden sak\u0131n evlenmeyin<\/strong><\/div>\n
Namusunu bile kimseye g\u00fcvenmeyin<\/strong><\/div>\n
Genciken beni vurdu anneler (Garip Kaymak 1)<\/strong><\/div>\n
\u00c2\u015f\u0131k destanlar\u0131, genel olarak olay\u0131 ya\u015fayan ki\u015filerin a\u011fz\u0131ndan anlat\u0131lmaktad\u0131r. B\u00f6ylece \u00e2\u015f\u0131klar, destan\u0131n inand\u0131r\u0131c\u0131l\u0131\u011f\u0131n\u0131 ve etkileyicili\u011fini artt\u0131rmay\u0131 hedeflerken bir yandan da olaylar kar\u015f\u0131s\u0131nda kendi nesnelli\u011fini korumaya \u00e7al\u0131\u015fmaktad\u0131r. \u00c2\u015f\u0131klar\u0131n, \u00f6l\u00fcmle sonu\u00e7lanan olaylarda \u00f6ld\u00fcren ya da \u00f6ld\u00fcr\u00fclen ki\u015fiyi su\u00e7layan bir tavra girmedi\u011fi, bunun nedeninin ise taraflardan birini k\u00fcst\u00fcrerek d\u00fc\u015fmanl\u0131\u011f\u0131n\u0131 kendi \u00fczerine \u00e7ekmek istememekten ileri geldi\u011fi g\u00f6r\u00fclmektedir (\u00c7obano\u011flu 218). Dolay\u0131s\u0131yla \u201cGelinine g\u00f6z diken Baban\u0131n Destan\u0131\u201d, kay\u0131nbaba-gelin ensestinde \u00f6zne olan kad\u0131n\u0131n yani kay\u0131nbabas\u0131 taraf\u0131ndan g\u00f6z koyulan gelinin<\/div>\n
a\u011fz\u0131ndan yaz\u0131lan bir destand\u0131r. Kay\u0131nbaba ile gelin aras\u0131nda ge\u00e7en olay destanda \u015fu \u015fekilde hik\u00e2ye edilmektedir:<\/div>\n
\n
\n
Kocam Memduh \u00e7al\u0131\u015fmaya gidince<\/strong><\/div>\n
Kaynatam g\u00f6z dikmi\u015f bana fikirce<\/strong><\/div>\n
Beni yaln\u0131z sanm\u0131\u015f eve girince<\/strong><\/div>\n
Gelinine g\u00f6z diken baba olurmu<\/strong><\/div>\n<\/div>\n<\/div>\n
\n
<\/div>\n
\n
Sanki bir canavar sald\u0131rd\u0131 bana<\/strong><\/div>\n
Feryatla ba\u011f\u0131rd\u0131m kay\u0131n Burhana<\/strong><\/div>\n
Zalim baba acep ne ettim sana<\/strong><\/div>\n
Geline g\u00f6z diken baba olurmu (Garip Kaymak 1)<\/strong><\/div>\n<\/div>\n<\/div>\n
Gelinin a\u011fz\u0131ndan yaz\u0131lan s\u00f6z konusu destanda kay\u0131nbabadan baba olarak s\u00f6z edilmi\u015ftir, bu durum akrabal\u0131k terimi olarak kay\u0131nbaba ile baba aras\u0131nda bir fark\u0131n g\u00f6r\u00fclmeyi\u015fiyle a\u00e7\u0131klanmaktad\u0131r. Burada incelenen di\u011fer \u00e2\u015f\u0131k tarz\u0131 destanlarda da kay\u0131nbabaya baba diye hitap edildi\u011fi g\u00f6r\u00fclmektedir.<\/div>\n
Gelin, yukar\u0131daki d\u00f6rtl\u00fckte kocas\u0131n\u0131n \u00e7al\u0131\u015fmaya gitti\u011finden s\u00f6z etmektedir. B\u00fcy\u00fck ihtimalle erkek, ba\u015fka bir \u015fehre \u00e7al\u0131\u015fmaya gitmi\u015ftir. Askerli\u011fe giden o\u011flunun yoklu\u011funda gelinine g\u00f6z koyan baba, bu destanda da yine i\u015fe giden o\u011flunun yoklu\u011funda gelinine sald\u0131ran babayla benzerlik ta\u015f\u0131maktad\u0131r. Her iki destanda da baba, o\u011flunun yoklu\u011fundan faydalanmaktad\u0131r. G\u00f6r\u00fclece\u011fi gibi ya\u015f\u0131 gere\u011fi evin b\u00fcy\u00fc\u011f\u00fc olarak g\u00f6r\u00fclen ve aile i\u00e7i erki elinde tutan baba, o\u011flunun yoklu\u011funda o\u011flunun ailesini sahiplenmekte ve ev i\u00e7indeki otoritesini geni\u015fletmektedir. Kad\u0131n da evin bir nesnesi, bir par\u00e7as\u0131 olarak alg\u0131land\u0131\u011f\u0131ndan bu sahiplenmenin boyutlar\u0131 kad\u0131n\u0131n aleyhine bi\u00e7imlenmektedir.<\/div>\n
Kad\u0131n, kay\u0131nbabas\u0131n\u0131n sald\u0131r\u0131s\u0131ndan korunmak i\u00e7in kay\u0131nbiraderinden yard\u0131m istemektedir. G\u00fc\u00e7s\u00fcz olarak nitelendirilen kad\u0131n, yine bir erke\u011fin korunmas\u0131na ihtiya\u00e7 duymaktad\u0131r. Kad\u0131n\u0131n ensestten kurtulma m\u00fccadelesi, gelin ile kay\u0131nbaba aras\u0131nda de\u011fil iki erkek, kay\u0131nbaba ile kay\u0131nbirader (baba-o\u011ful) aras\u0131nda<\/div>\n
ya\u015fanmaktad\u0131r.
\nBu destanda bir cinayetten s\u00f6z edilse de, kimin \u00f6ld\u00fcr\u00fcld\u00fc\u011f\u00fc tam olarak anla\u015f\u0131lamamaktad\u0131r. A\u015fa\u011f\u0131daki \u015fu d\u00f6rtl\u00fckten anla\u015f\u0131ld\u0131\u011f\u0131 \u00fczere, b\u00fcy\u00fck ihtimalle kay\u0131nbaba, kay\u0131nbirader Burhan\u201f\u0131 \u00f6ld\u00fcrmektedir:<\/div>\n
Kap\u0131y\u0131 k\u0131rarak Burhan yeti\u015fti<\/strong><\/div>\n
Ey utanmaz baba bu ne i\u015fti<\/strong><\/div>\n
Hemen Burhan\u0131 da yere sermi\u015fti<\/strong><\/div>\n
Geline g\u00f6z diken baba olur mu (Garip Kaymak 1)<\/strong><\/div>\n
S\u00f6z\u00fc edilen cinayetten dolay\u0131 duru\u015fmaya \u00e7\u0131kar\u0131lan kay\u0131nbaba i\u00e7in idam istenmektedir: \u201cH\u00e2kim idam deyip k\u0131rd\u0131 kalemi\u201d (Garip Kaymak 1). Bu \u00e2\u015f\u0131k destan\u0131nda kay\u0131nbaban\u0131n idam\u0131na karar verilirken gelin \u201csende cehennemde yan zalim baba\u201d, \u201cd\u00fcnyada ahrette y\u00fcz\u00fcn g\u00fclmesin\u201d (Garip Kaymak 1) diyerek kay\u0131nbaban\u0131n din\u00ee olarak da cezaland\u0131r\u0131lmas\u0131n\u0131 dilemektedir. Bu ba\u011flamda, masallarda cezaland\u0131r\u0131lmayan ensest\u00f6z (kay\u0131n) baban\u0131n, \u00e2\u015f\u0131k destanlar\u0131nda hem hukuki hem de din\u00ee olarak cezas\u0131n\u0131 buldu\u011funa \u015fahit olunur.<\/div>\n
Kay\u0131nbaba-gelin ensestinin, o\u011flun ya da kocan\u0131n yoklu\u011funda ger\u00e7ekle\u015fti\u011fi g\u00f6r\u00fclmektedir.
\nKoca ya askerli\u011fe gitmi\u015ftir ya da ba\u015fka bir \u015fehre \u00e7al\u0131\u015fmaya. Askerli\u011fe giden koca, d\u00f6nd\u00fc\u011f\u00fcnde kar\u0131s\u0131n\u0131n babas\u0131yla evlendirildi\u011fini \u00f6\u011frenip nedenini sorgulad\u0131\u011f\u0131nda babas\u0131 durumu me\u015frula\u015ft\u0131rmaya \u00e7al\u0131\u015f\u0131r. Baba, o\u011flunun \u00f6l\u00fcm haberini almas\u0131 \u00fczerine gelinini sahipsiz b\u0131rakmak istemedi\u011fini s\u00f6ylemektedir. Konuyla ilgili dialoglar, baba ile o\u011ful aras\u0131nda ge\u00e7erken kad\u0131na daha az s\u00f6z hakk\u0131 tan\u0131nmas\u0131 kay\u0131nbaba-gelin ensestinin baba ile o\u011ful aras\u0131nda bir iktidar m\u00fccadelesi bi\u00e7iminde ger\u00e7ekle\u015fti\u011fini g\u00f6stermektedir.
\nAyr\u0131ca su\u00e7lu ya da su\u00e7suz oldu\u011funa karar verilmesi noktas\u0131nda ensest ma\u011fduru kad\u0131nla ilgili bir yarg\u0131ya var\u0131lmamas\u0131, kad\u0131n\u0131n baba ile o\u011ful aras\u0131ndaki iktidar m\u00fccadelesinde nesne konumunda oldu\u011funu vurgulamaktad\u0131r.<\/p>\n
\u00c7. Kay\u0131nbaban\u0131n Talip Oldu\u011fu Gelinler<\/strong> bundan sonraki yaz\u0131m\u0131z.<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

C. Kocas\u0131n\u0131 Askere U\u011furlayan Kad\u0131nlar Halk bilimci Ali Osman \u00d6zt\u00fcrk, \u201cEvrensel Bir Balad Ki\u015fisi Zalim (Kay\u0131n) Baba\u201d ba\u015fl\u0131kl\u0131 yaz\u0131s\u0131nda bir Almanca balad ile bir T\u00fcrk\u00e7e t\u00fcrk\u00fcy\u00fc \u201czalim kay\u0131nbaba\u201d tipini ele alarak ensest temas\u0131 ba\u011flam\u0131nda incelemektedir. \u00d6zt\u00fcrk, \u201cbalad\u201d\u0131n \u201chik\u00e2yeli t\u00fcrk\u00fc\u201d olarak anla\u015f\u0131ld\u0131\u011f\u0131n\u0131, ana \u00f6zelli\u011finin de anlat\u0131lan olay oldu\u011funu belirtmektedir. \u00d6zt\u00fcrk, belli s\u00f6z kal\u0131plar\u0131 kullan\u0131larak olu\u015fturulan halk […]<\/p>\n","protected":false},"author":2,"featured_media":50843,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[2914,2915,2916,2913],"class_list":["post-50841","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-imgazete","tag-die-numinose-ballade","tag-heldenballaden","tag-novellistische-ballade","tag-c-kayinbabanin-talip-oldugu-gelinler"],"amp_enabled":true,"_links":{"self":[{"href":"https:\/\/imgazete.tr\/yalova-cinarcik\/wp-json\/wp\/v2\/posts\/50841","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/imgazete.tr\/yalova-cinarcik\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/imgazete.tr\/yalova-cinarcik\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/imgazete.tr\/yalova-cinarcik\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/imgazete.tr\/yalova-cinarcik\/wp-json\/wp\/v2\/comments?post=50841"}],"version-history":[{"count":0,"href":"https:\/\/imgazete.tr\/yalova-cinarcik\/wp-json\/wp\/v2\/posts\/50841\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/imgazete.tr\/yalova-cinarcik\/wp-json\/wp\/v2\/media\/50843"}],"wp:attachment":[{"href":"https:\/\/imgazete.tr\/yalova-cinarcik\/wp-json\/wp\/v2\/media?parent=50841"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/imgazete.tr\/yalova-cinarcik\/wp-json\/wp\/v2\/categories?post=50841"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/imgazete.tr\/yalova-cinarcik\/wp-json\/wp\/v2\/tags?post=50841"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}